Category Archives: Amos

The prophet Amos begins with a denunciation of the rapine and ravage of the nations against their neighbors. The God of Israel sees what these foreign countries and kings have done and pronounces judgment against them. Thus, the God of Israel was not a local deity concerned with getting his share of the sacrifices (as such deities are), but was a universal king who acted against evil — whether or not those people acknowledged His rule.

Amos thus begins as a prophet concerned with international politics — but the politics are subservient to his theological concerns:

While Amos proclaimed a God of nations who was also a God of humanity, it would be misleading to give the impression that he was interested primarily in politics or even primarily in the principles of humanity as such. He was interested in these; but above them, explaining them and including them, he placed religion. He was concerned above all else with the character of God and with the divine will. If he referred to the political situations of his own nation or of other nations, it was only because he saw in these a field in which God himself was active, and in which God’s will must rule. If he denounced actions that we would regard as offenses against humanity, even when these actions were directed against an enemy nation, it was only because he had been thrilled with a new vision of God’s regard for man as man and had seen the divine importance of a right behavior of men toward each other. The question “Who is my neighbor?” in the great parable of Jesus is really anticipated in spirit by Amos with regard to nations. In a word, his message on this point was “Who is my (national) neighbor?” It is not an easy question for nations to answer.

For him it was religion that was fundamental, and it is abundantly clear that he regarded his whole message as a message of religion. He was not assuming the rôle of statesman or teacher of ethical culture, neither was he offering a gospel of humanity, although all these elements appear in his message; he was first and foremost a religious teacher. As such he demanded a hearing, and only as such has he a claim on us to-day.

It is true that in these ideas he was leading the way toward a much larger view of religion than the one current in his day. Indeed, the expansion of religion to include the affairs of everyday life—the everyday life of business and of politics—is still a novelty. Yet for Amos these were the fields in which religion must operate, and their religious character rested back upon the character and will of God.

To know God as Amos knew him—as a God of honor and equity—means to realize that men cannot be acceptable in the sight of this God unless they themselves possess and exercise the same principles of equity and of honor. This reflection of the life of God in every aspect of the lives of men was for Amos the only true religion, alongside which a religion that contented itself with formal worship, observance of sacred days and seasons, stated offerings, and attendance at the temple was a worthless substitute. Not that these things in themselves were wrong, but that they were not of the essence of man’s most vital acknowledgment of the true God.

Lindsay B. Longacre, Amos, Prophet of a New Order, ed. Henry H. Meyer, Life and Service Series (New York; Cincinnati: The Methodist Book Concern, 1921), 30–31.

It is easy for the rich and happy to believe that they have divine approval. What better assurance could they have than the pleasure and power in which they stand? In these secure ones the nation felt itself not only prosperous but divinely favored. Since they are conscious of representing the country, interference with them and their pursuits would be interfering with the country’s welfare. To disturb their order is to disturb the social order. To criticize their religion is to prove oneself a heretic and a blasphemer. God is on the side of those in power (they think), and so to the security of financial and political position the leading people of Amos’ day added the comforting conviction that they were Jehovah’s chosen people—chosen to be thus superior and secure.

Amos, Prophet of a New Order, Lindsay B. Longacre, 1921. This sort of “belief” is precisely that held by Mr. By-Ends in Pilgrim’s Progress:

This town of Fair-speech, said Christian, I have heard of; and, as I remember, they say it’s a wealthy place.

By-ends. Yes, I will assure you that it is, and I have very many rich kindred there.

Chr. Pray, who are your kindred there, if a man may be so bold?

By-ends. Almost the whole town; but, in particular, my Lord Turn-about, my Lord Time-server, my Lord Fair-speech (from whose ancestors that town first took its name): also Mr. Smooth-man, Mr. Facing-both-ways, Mr. Any-thing; and the parson of our parish, Mr. Two-tongues, was my mother’s own brother, by father’s side; and to tell you the truth, I am become a gentleman of good quality; yet my great-grandfather was but a waterman, looking one way, and rowing another; and I got most of my estate by the same occupation.

Now such people are plainly not true pilgrims nor true believers. They hold only a pretense as long as it seems to serve their end. They could no not know what to do when Amos appeared: